1. Philo of Alexandria, On The Embassy To Gaius, 186-209, 211-348, 210 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 | 210. for all men are eager to preserve their own customs and laws, and the Jewish nation above all others; for looking upon their laws as oracles directly given to them by God himself, and having been instructed in this doctrine from their very earliest infancy they bear in their souls the images of the commandments contained in these laws as sacred; |
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| 2. Tacitus, Histories, 5.9.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •simeon the righteous of the alexander legend, simeon the righteous mentioned in abot •simeon the righteous of the alexander legend, simeon the righteous of the caligula legend Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 |
3. Tosefta, Nazir, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •simeon the righteous of the alexander legend, simeon the righteous mentioned in abot •simeon the righteous of the alexander legend, simeon the righteous of the caligula legend Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70| 4.7. "[נזיר שנטמא וחזר ונטמא וחזר ונטמא מביא קרבן אחד על הכל נטמא ביום הז' שלו וחזר ונטמא ביום הח' שלו מביא קרבן על כל א' ואחד] דברי ר\"א ר\"ש אומר קרבן אחד על הכל עד שיביא אשמו הביא אשמו ונטמא אשמו ונטמא חייב קרבן על כל אחד ואחד וחכמים אומרים קרבן אחד על הכל עד שיביא חטאתו הביא חטאתו [ונטמאת חייב קרבן על כל אחד ואחד ואין מתחיל למנות עד שיביא חטאתו הביא חטאתו ולא הביא אשמו מתחיל למנות הביא אשמו ולא הביא חטאתו אינו מתחיל למנות] ר' ישמעאל [ב\"ר] יוחנן בן ברוקה אומר כשם שחטאתו [מעכבת] כך אשמו [מעכבת].", | |
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4. Tosefta, Sotah, 13.3-13.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70, 71, 189| 13.3. "משחרב בית המקדש [בטלה מלוכה מבית דוד ובטלו אורים ותומים ופסקו ערי מגרש] שנאמר (עזרא ב׳:ס״ג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד הכהן לאורים ותומים כאדם שאומר לחבירו עד שיחיו מתים או עד שיבא [אליהו].", 13.4. "[משמתו נביאים אחרונים חגי זכריה ומלאכי פסקה רוח הקדש מישראל ואעפ\"כ היו משמיעין להם על בת קול מעשה שנכנסו חכמים לעלית בן גוריא ביריחו יצתה בת קול ואמרה להן יש כאן אדם ביניכם שראוי לרוה\"ק אלא שאין דורו זכאי לכך נתנו עיניהם בהלל הזקן בשעת מיתתו היו אומרים אי עניו אי חסיד תלמידו של עזרא].", 13.5. "[שוב מעשה שנתכנסו חכמים ביבנה ויצאת בת קול ואמרה להן יש כאן אדם שראוי לרוה\"ק אלא שאין דורו זכאי לכך נתנו עיניהם בהלל הזקן וכשמת אמרו הא עניו הא חסיד תלמידו של עזרא שוב פעם אחת היו יושבין ביבנה ושמעו בת קול אומר יש כאן אדם שראוי לרוח הקדש אלא שאין הדור ראוי לכך ונתנו עיניהם בשמואל הקטן בשעת מיתתו מה היו אומרים אי עניו אי חסיד תלמידו של הלל הזקן אף הוא אמר בשעת מיתתו שמעון וישמעאל לקטלא ושאר חברוהי לחרבא ושאר עמא לביזא ועקן רברבן יהויין לאחר דינא בלשון ארמי אמרן אף על ר' יהודה בן בבא התקינו שיהיו אומרין עליו הא עניו הא חסיד תלמידו של שמואל הקטן אלא שנטרפה שעה].", 13.6. "יוחנן כהן גדול שמע דבר מבית קדש הקדשים נצחין טליא דאזלי לאגחא קרבא באנטוכת וכתבו אותה [שעה] ואותו היום וכוונו ואותה שעה היתה שנצחו שמעון הצדיק שמע דבר מבית קדש הקדשים בטילת עבידתא דיאמר סנאה [לתתאה] להיכלא ונהרג גסקלנוס ובטלו גזירותיו ובלשון ארמי שמע.", 13.7. "כל זמן שהיה שמעון הצדיק קיים [היתה] נר מערבי תדיר משמת הלכו ומצאוהו שכבה מכאן ואילך מוצאין אותה פעמים כבה פעמים [דולק] כל זמן שהיה שמעון הצדיק קיים היתה מערכה תדירה כשמסדרין אותה בשחרית היתה מתגברת והולכות כל היום כולו והיו מקריבין עליה תמידין ומוספין ונסכיהן ולא היו מוסיפין עליה אלא שני גזרי עצים עם תמיד של בין הערבים כדי לקיים מצות [עצים] שנאמר (ויקרא ו׳:ה׳) ובער עליה הכהן משמת שמעון הצדיק תשש כחה של מערכה כשמסדרין אותה [משחרית] לא היו נמנעין מלהוסיף עליה עצים כל היום כולו כל זמן שהיה שמעון הצדיק קיים ברכה נכנסת בשתי [הלחם] ובלחם הפנים שתי הלחם מתחלקת בעצרת לכהנים ולחם הפנים ברגל לכל המשמרות [לאנשי משמר] יש מהן שאוכלין ושובעין ויש שאוכלין ומותירין ולא עלה ביד כל אחד ואחד אלא כזית משמת שמעון הצדיק לא היתה ברכה נכנסת לא בשתי הלחם ולא בלחם הפנים הצנועין מושכין ידיהן והגרגרנין חולקין ביניהם ולא עלה ביד כל אחד ואחד אלא כפול. מעשה בכהן אחד מצפורי שנטל חלקו וחלק חבירו ואעפ\"כ לא עלה בידו אלא כפול והיו קורין אותו בן [חמסן] עד היום.", 13.8. "שנה שמת בה שמעון הצדיק [אמר להם בשנה זו אני] מת אמרו לו מנין אתה יודע אמר להם כל ימות הכפורים היה זקן [אחד לובש] בגדים לבנים ומתכסה לבנים נכנס עמי [ויוצא] עמי שנה זו נכנס עמי ולא יצא לאחר הרגל חלה שבעת ימים ומת משמת שמעון הצדיק פסקו מלברך בשם <ס\"א> [נמנעו אחיו מלברך בשם].", | 13.8. "The year in which Shimon the Righteous died [he said to them] \"in this year I will die\" \"how do you know this?\" they responded. He (Shimon the Righteous) responded: \"all of the Yom Kippur days there was an old man dressed in all white who would go with me into the holy of holies and leave with me, on this year he went in with me but did not come out with me.\" Seven days passed after the holiday and he died. From the time of the death of Rebbi Shimon the Righteous they ceased blessing in the name of Hashem.", |
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5. Josephus Flavius, Jewish Antiquities, 18.257-18.309 (1st cent. CE - 1st cent. CE) Tagged with subjects: •simeon the righteous of the alexander legend, simeon the righteous mentioned in abot •simeon the righteous of the alexander legend, simeon the righteous of the caligula legend Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 | 18.257. 1. There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three ambassadors were chosen out of each party that were at variance, who came to Caius. Now one of these ambassadors from the people of Alexandria was Apion, who uttered many blasphemies against the Jews; and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; 18.258. for that while all who were subject to the Roman empire built altars and temples to Caius, and in other regards universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them to erect statues in honor of him, as well as to swear by his name. 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 18.260. but Caius prohibited him, and bid him begone; he was also in such a rage, that it openly appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said to those Jews who were about him, that they should be of good courage, since Caius’s words indeed showed anger at them, but in reality had already set God against himself. 18.261. 2. Hereupon Caius, taking it very heinously that he should be thus despised by the Jews alone, sent Petronius to be president of Syria, and successor in the government to Vitellius, and gave him order to make an invasion into Judea, with a great body of troops; and if they would admit of his statue willingly, to erect it in the temple of God; but if they were obstinate, to conquer them by war, and then to do it. 18.262. Accordingly, Petronius took the government of Syria, and made haste to obey Caesar’s epistle. He got together as great a number of auxiliaries as he possibly could, and took with him two legions of the Roman army, and came to Ptolemais, and there wintered, as intending to set about the war in the spring. He also wrote word to Caius what he had resolved to do, who commended him for his alacrity, and ordered him to go on, and to make war with them, in case they would not obey his commands. 18.263. But there came many ten thousands of the Jews to Petronius, to Ptolemais, to offer their petitions to him, that he would not compel them to transgress and violate the law of their forefathers; 18.264. “but if,” said they, “thou art entirely resolved to bring this statue, and erect it, do thou first kill us, and then do what thou hast resolved on; for while we are alive we cannot permit such things as are forbidden us to be done by the authority of our legislator, and by our forefathers’ determination that such prohibitions are instances of virtue.” 18.265. But Petronius was angry at them, and said, “If indeed I were myself emperor, and were at liberty to follow my own inclination, and then had designed to act thus, these your words would be justly spoken to me; but now Caesar hath sent to me, I am under the necessity of being subservient to his decrees, because a disobedience to them will bring upon me inevitable destruction.” 18.266. Then the Jews replied, “Since, therefore, thou art so disposed, O Petronius! that thou wilt not disobey Caius’s epistles, neither will we transgress the commands of our law; and as we depend upon the excellency of our laws, and, by the labors of our ancestors, have continued hitherto without suffering them to be transgressed, we dare not by any means suffer ourselves to be so timorous as to transgress those laws out of the fear of death, 18.267. which God hath determined are for our advantage; and if we fall into misfortunes, we will bear them, in order to preserve our laws, as knowing that those who expose themselves to dangers have good hope of escaping them, because God will stand on our side, when, out of regard to him, we undergo afflictions, and sustain the uncertain turns of fortune. 18.268. But if we should submit to thee, we should be greatly reproached for our cowardice, as thereby showing ourselves ready to transgress our law; and we should incur the great anger of God also, who, even thyself being judge, is superior to Caius.” 18.269. 3. When Petronius saw by their words that their determination was hard to be removed, and that, without a war, he should not be able to be subservient to Caius in the dedication of his statue, and that there must be a great deal of bloodshed, he took his friends, and the servants that were about him, and hasted to Tiberias, as wanting to know in what posture the affairs of the Jews were; 18.270. and many ten thousands of the Jews met Petronius again, when he was come to Tiberias. These thought they must run a mighty hazard if they should have a war with the Romans, but judged that the transgression of the law was of much greater consequence, 18.271. and made supplication to him, that he would by no means reduce them to such distresses, nor defile their city with the dedication of the statue. Then Petronius said to them, “Will you then make war with Caesar, without considering his great preparations for war, and your own weakness?” They replied, “We will not by any means make war with him, but still we will die before we see our laws transgressed.” So they threw themselves down upon their faces, and stretched out their throats, and said they were ready to be slain; 18.272. and this they did for forty days together, and in the mean time left off the tilling of their ground, and that while the season of the year required them to sow it. Thus they continued firm in their resolution, and proposed to themselves to die willingly, rather than to see the dedication of the statue. 18.273. 4. When matters were in this state, Aristobulus, king Agrippa’s brother, and Helcias the Great, and the other principal men of that family with them, went in unto Petronius, and besought him, 18.274. that since he saw the resolution of the multitude, he would not make any alteration, and thereby drive them to despair; but would write to Caius, that the Jews had an insuperable aversion to the reception of the statue, and how they continued with him, and left off the tillage of their ground: that they were not willing to go to war with him, because they were not able to do it, but were ready to die with pleasure, rather than suffer their laws to be transgressed: and how, upon the land’s continuing unsown, robberies would grow up, on the inability they would be under of paying their tributes; 18.275. and that perhaps Caius might be thereby moved to pity, and not order any barbarous action to be done to them, nor think of destroying the nation: that if he continues inflexible in his former opinion to bring a war upon them, he may then set about it himself. 18.276. And thus did Aristobulus, and the rest with him, supplicate Petronius. So Petronius, partly on account of the pressing instances which Aristobulus and the rest with him made, and because of the great consequence of what they desired, and the earnestness wherewith they made their supplication,— 18.277. partly on account of the firmness of the opposition made by the Jews, which he saw, while he thought it a horrible thing for him to be such a slave to the madness of Caius, as to slay so many ten thousand men, only because of their religious disposition towards God, and after that to pass his life in expectation of punishment; Petronius, I say, thought it much better to send to Caius, and to let him know how intolerable it was to him to bear the anger he might have against him for not serving him sooner, in obedience to his epistle, 18.278. for that perhaps he might persuade him; and that if this mad resolution continued, he might then begin the war against them; nay, that in case he should turn his hatred against himself, it was fit for virtuous persons even to die for the sake of such vast multitudes of men. Accordingly, he determined to hearken to the petitioners in this matter. 18.279. 5. He then called the Jews together to Tiberias, who came many ten thousands in number; he also placed that army he now had with him opposite to them; but did not discover his own meaning, but the commands of the emperor, and told them that his wrath would, without delay, be executed on such as had the courage to disobey what he had commanded, and this immediately; and that it was fit for him, who had obtained so great a dignity by his grant, not to contradict him in any thing:— 18.280. “yet,” said he, “I do not think it just to have such a regard to my own safety and honor, as to refuse to sacrifice them for your preservation, who are so many in number, and endeavor to preserve the regard that is due to your law; which as it hath come down to you from your forefathers, so do you esteem it worthy of your utmost contention to preserve it: nor, with the supreme assistance and power of God, will I be so hardy as to suffer your temple to fall into contempt by the means of the imperial authority. 18.281. I will, therefore, send to Caius, and let him know what your resolutions are, and will assist your suit as far as I am able, that you may not be exposed to suffer on account of the honest designs you have proposed to yourselves; and may God be your assistant, for his authority is beyond all the contrivance and power of men; and may he procure you the preservation of your ancient laws, and may not he be deprived, though without your consent, of his accustomed honors. 18.282. But if Caius be irritated, and turn the violence of his rage upon me, I will rather undergo all that danger and that affliction that may come either on my body or my soul, than see so many of you to perish, while you are acting in so excellent a manner. 18.283. Do you, therefore, every one of you, go your way about your own occupations, and fall to the cultivation of your ground; I will myself send to Rome, and will not refuse to serve you in all things, both by myself and by my friends.” 18.284. 6. When Petronius had said this, and had dismissed the assembly of the Jews, he desired the principal of them to take care of their husbandry, and to speak kindly to the people, and encourage them to have good hope of their affairs. Thus did he readily bring the multitude to be cheerful again. And now did God show his presence to Petronius, and signify to him that he would afford him his assistance in his whole design; 18.285. for he had no sooner finished the speech that he made to the Jews, but God sent down great showers of rain, contrary to human expectation; for that day was a clear day, and gave no sign, by the appearance of the sky, of any rain; nay, the whole year had been subject to a great drought, and made men despair of any water from above, even when at any time they saw the heavens overcast with clouds; 18.286. insomuch that when such a great quantity of rain came, and that in an unusual manner, and without any other expectation of it, the Jews hoped that Petronius would by no means fail in his petition for them. But as to Petronius, he was mightily surprised when he perceived that God evidently took care of the Jews, and gave very plain signs of his appearance, and this to such a degree, that those that were in earnest much inclined to the contrary had no power left to contradict it. 18.287. This was also among those other particulars which he wrote to Caius, which all tended to dissuade him, and by all means to entreat him not to make so many ten thousands of these men go distracted; whom, if he should slay, (for without war they would by no means suffer the laws of their worship to be set aside,) he would lose the revenue they paid him, and would be publicly cursed by them for all future ages. 18.288. Moreover, that God, who was their Governor, had shown his power most evidently on their account, and that such a power of his as left no room for doubt about it. And this was the business that Petronius was now engaged in. 18.289. 7. But king Agrippa, who now lived at Rome, was more and more in the favor of Caius; and when he had once made him a supper, and was careful to exceed all others, both in expenses and in such preparations as might contribute most to his pleasure; 18.290. nay, it was so far from the ability of others, that Caius himself could never equal, much less exceed it (such care had he taken beforehand to exceed all men, and particularly to make all agreeable to Caesar); 18.291. hereupon Caius admired his understanding and magnificence, that he should force himself to do all to please him, even beyond such expenses as he could bear, and was desirous not to be behind Agrippa in that generosity which he exerted in order to please him. So Caius, when he had drank wine plentifully, and was merrier than ordinary, said thus during the feast, when Agrippa had drunk to him: 18.292. “I knew before now how great a respect thou hast had for me, and how great kindness thou hast shown me, though with those hazards to thyself, which thou underwentest under Tiberius on that account; nor hast thou omitted any thing to show thy good-will towards us, even beyond thy ability; whence it would be a base thing for me to be conquered by thy affection. I am therefore desirous to make thee amends for every thing in which I have been formerly deficient; 18.293. for all that I have bestowed on thee, that may be called my gifts, is but little. Everything that may contribute to thy happiness shall be at thy service, and that cheerfully, and so far as my ability will reach.” And this was what Caius said to Agrippa, thinking he would ask for some large country, or the revenues of certain cities. 18.294. But although he had prepared beforehand what he would ask, yet had he not discovered his intentions, but made this answer to Caius immediately: That it was not out of any expectation of gain that he formerly paid his respects to him, contrary to the commands of Tiberius, nor did he now do any thing relating to him out of regard to his own advantage, and in order to receive any thing from him; 18.295. that the gifts he had already bestowed upon him were great, and beyond the hopes of even a craving man; for although they may be beneath thy power, [who art the donor,] yet are they greater than my inclination and dignity, who am the receiver. 18.296. And as Caius was astonished at Agrippa’s inclinations, and still the more pressed him to make his request for somewhat which he might gratify him with, Agrippa replied, “Since thou, O my lord! declarest such is thy readiness to grant, that I am worthy of thy gifts, I will ask nothing relating to my own felicity; for what thou hast already bestowed on me has made me excel therein; 18.297. but I desire somewhat which may make thee glorious for piety, and render the Divinity assistant to thy designs, and may be for an honor to me among those that inquire about it, as showing that I never once fail of obtaining what I desire of thee; for my petition is this, that thou wilt no longer think of the dedication of that statue which thou hast ordered to be set up in the Jewish temple by Petronius.” 18.298. 8. And thus did Agrippa venture to cast the die upon this occasion, so great was the affair in his opinion, and in reality, though he knew how dangerous a thing it was so to speak; for had not Caius approved of it, it had tended to no less than the loss of his life. 18.299. So Caius, who was mightily taken with Agrippa’s obliging behavior, and on other accounts thinking it a dishonorable thing to be guilty of falsehood before so many witnesses, in points wherein he had with such alacrity forced Agrippa to become a petitioner, and that it would look as if he had already repented of what he had said, 18.300. and because he greatly admired Agrippa’s virtue, in not desiring him at all to augment his own dominions, either with larger revenues, or other authority, but took care of the public tranquillity, of the laws, and of the Divinity itself, he granted him what he had requested. He also wrote thus to Petronius, commending him for his assembling his army, and then consulting him about these affairs. 18.301. “If therefore,” said’ he, “thou hast already erected my statue, let it stand; but if thou hast not yet dedicated it, do not trouble thyself further about it, but dismiss thy army, go back, and take care of those affairs which I sent thee about at first, for I have now no occasion for the erection of that statue. This I have granted as a favor to Agrippa, a man whom I honor so very greatly, that I am not able to contradict what he would have, or what he desired me to do for him.” 18.302. And this was what Caius wrote to Petronius, which was before he received his letter, informing him that the Jews were very ready to revolt about the statue, and that they seemed resolved to threaten war against the Romans, and nothing else. 18.303. When therefore Caius was much displeased that any attempt should be made against his government as he was a slave to base and vicious actions on all occasions, and had no regard to What was virtuous and honorable, and against whomsoever he resolved to show his anger, and that for any cause whatsoever, he suffered not himself to be restrained by any admonition, but thought the indulging his anger to be a real pleasure, he wrote thus to Petronius: 18.304. “Seeing thou esteemest the presents made thee by the Jews to be of greater value than my commands, and art grown insolent enough to be subservient to their pleasure, I charge thee to become thy own judge, and to consider what thou art to do, now thou art under my displeasure; for I will make thee an example to the present and to all future ages, that they. may not dare to contradict the commands of their emperor.” 18.305. 9. This was the epistle which Caius wrote to. Petronius; but Petronius did not receive it while Caius was alive, that ship which carried it sailing so slow, that other letters came to Petronius before this, by which he understood that Caius was dead; 18.306. for God would not forget the dangers Petronius had undertaken on account of the Jews, and of his own honor. But when he had taken Caius away, out of his indignation of what he had so insolently attempted in assuming to himself divine worship, both Rome and all that dominion conspired with Petronius, especially those that were of the senatorian order, to give Caius his due reward, because he had been unmercifully severe to them; 18.307. for he died not long after he had written to Petronius that epistle which threatened him with death. But as for the occasion of his death, and the nature of the plot against him, I shall relate them in the progress of this narration. 18.308. Now that epistle which informed Petronius of Caius’s death came first, and a little afterward came that which commanded him to kill himself with his own hands. Whereupon he rejoiced at this coincidence as to the death of Caius, 18.309. and admired God’s providence, who, without the least delay, and immediately, gave him a reward for the regard he had to the temple, and the assistance he afforded the Jews for avoiding the dangers they were in. And by this means Petronius escaped that danger of death, which he could not foresee. |
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6. Josephus Flavius, Jewish War, 2.184-2.203 (1st cent. CE - 1st cent. CE) Tagged with subjects: •simeon the righteous of the alexander legend, simeon the righteous mentioned in abot •simeon the righteous of the alexander legend, simeon the righteous of the caligula legend Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 | 2.184. 1. Now Caius Caesar did so grossly abuse the fortune he had arrived at, as to take himself to be a god, and to desire to be so called also, and to cut off those of the greatest nobility out of his country. He also extended his impiety as far as the Jews. 2.185. Accordingly, he sent Petronius with an army to Jerusalem, to place his statues in the temple, and commanded him that, in case the Jews would not admit of them, he should slay those that opposed it, and carry all the rest of the nation into captivity: 2.186. but God concerned himself with these his commands. However, Petronius marched out of Antioch into Judea, with three legions, and many Syrian auxiliaries. 2.187. Now as to the Jews, some of them could not believe the stories that spake of a war; but those that did believe them were in the utmost distress how to defend themselves, and the terror diffused itself presently through them all; for the army was already come to Ptolemais. 2.188. 2. This Ptolemais is a maritime city of Galilee, built in the great plain. It is encompassed with mountains: that on the east side, sixty furlongs off, belongs to Galilee; but that on the south belongs to Carmel, which is distant from it a hundred and twenty furlongs; and that on the north is the highest of them all, and is called by the people of the country, The Ladder of the Tyrians, which is at the distance of a hundred furlongs. 2.189. The very small river Belus runs by it, at the distance of two furlongs; near which there is Memnon’s monument, and hath near it a place no larger than a hundred cubits, which deserves admiration; 2.190. for the place is round and hollow, and affords such sand as glass is made of; which place, when it hath been emptied by the many ships there loaded, it is filled again by the winds, which bring into it, as it were on purpose, that sand which lay remote, and was no more than bare common sand, while this mine presently turns it into glassy sand. 2.191. And what is to me still more wonderful, that glassy sand which is superfluous, and is once removed out of the place, becomes bare common sand again. And this is the nature of the place we are speaking of. 2.192. 3. But now the Jews got together in great numbers, with their wives and children, into that plain that was by Ptolemais, and made supplication to Petronius, first for their laws, and, in the next place, for themselves. So he was prevailed upon by the multitude of the supplicants, and by their supplications, and left his army and statues at Ptolemais, 2.193. and then went forward into Galilee, and called together the multitude and all the men of note to Tiberias, and showed them the power of the Romans, and the threatenings of Caesar; and, besides this, proved that their petition was unreasonable, because, 2.194. while all the nations in subjection to them had placed the images of Caesar in their several cities, among the rest of their gods,—for them alone to oppose it, was almost like the behavior of revolters, and was injurious to Caesar. 2.195. 4. And when they insisted on their law, and the custom of their country, and how it was not only not permitted them to make either an image of God, or indeed of a man, and to put it in any despicable part of their country, much less in the temple itself, Petronius replied, “And am not I also,” said he, “bound to keep the law of my own lord? For if I transgress it, and spare you, it is but just that I perish; while he that sent me, and not I, will commence a war against you; for I am under command as well as you.” 2.196. Hereupon the whole multitude cried out that they were ready to suffer for their law. Petronius then quieted them, and said to them, “Will you then make war against Caesar?” 2.197. The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain. 2.198. At this Petronius was astonished, and pitied them, on account of the inexpressible sense of religion the men were under, and that courage of theirs which made them ready to die for it; so they were dismissed without success. 2.199. 5. But on the following days he got together the men of power privately, and the multitude publicly, and sometimes he used persuasions to them, and sometimes he gave them his advice; but he chiefly made use of threatenings to them, and insisted upon the power of the Romans, and the anger of Caius; and besides, upon the necessity he was himself under [to do as he was enjoined]. 2.200. But as they could be no way prevailed upon, and he saw that the country was in danger of lying without tillage (for it was about seedtime that the multitude continued for fifty days together idle); so he at last got them together, 2.201. and told them that it was best for him to run some hazard himself; “for either, by the Divine assistance, I shall prevail with Caesar, and shall myself escape the danger as well as you, which will be a matter of joy to us both; or, in case Caesar continue in his rage, I will be ready to expose my own life for such a great number as you are.” Whereupon he dismissed the multitude, who prayed greatly for his prosperity; and he took the army out of Ptolemais, and returned to Antioch; 2.202. from whence he presently sent an epistle to Caesar, and informed him of the irruption he had made into Judea, and of the supplications of the nation; and that unless he had a mind to lose both the country and the men in it, he must permit them to keep their law, and must countermand his former injunction. 2.203. Caius answered that epistle in a violent-way, and threatened to have Petronius put to death for his being so tardy in the execution of what he had commanded. But it happened that those who brought Caius’s epistle were tossed by a storm, and were detained on the sea for three months, while others that brought the news of Caius’s death had a good voyage. Accordingly, Petronius received the epistle concerning Caius seven and twenty days before he received that which was against himself. |
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7. Mishnah, Avot, 1.2-1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the righteous of the alexander legend, simeon the righteous mentioned in abot •simeon the righteous of the alexander legend, simeon the righteous of the caligula legend Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70| 1.2. "שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: \n", 1.3. "אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם: \n", | 1.2. "Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.", 1.3. "Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.", |
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8. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the righteous of the alexander legend, simeon the righteous mentioned in abot •simeon the righteous of the alexander legend, simeon the righteous of the caligula legend Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70| 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", | 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", |
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9. Mishnah, Sotah, 9.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •simeon the righteous of the alexander legend, simeon the righteous mentioned in abot •simeon the righteous of the alexander legend, simeon the righteous of the caligula legend Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70| 9.9. "מִשֶּׁרַבּוּ הָרַצְחָנִים, בָּטְלָה עֶגְלָה עֲרוּפָה, מִשֶּׁבָּא אֶלִיעֶזֶר בֶּן דִּינַאי, וּתְחִינָה בֶּן פְּרִישָׁה הָיָה נִקְרָא, חָזְרוּ לִקְרוֹתוֹ בֶּן הָרַצְחָן. מִשֶּׁרַבּוּ הַמְנָאֲפִים, פָּסְקוּ הַמַּיִם הַמָּרִים, וְרַבָּן יוֹחָנָן בֶּן זַכַּאי הִפְסִיקָן, שֶׁנֶּאֱמַר (הושע ד) לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי הֵם וְגוֹ'. מִשֶּׁמֵּת יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם, בָּטְלוּ הָאֶשְׁכּוֹלוֹת, שֶׁנֶּאֱמַר (מיכה ז) אֵין אֶשְׁכּוֹל לֶאֱכֹל בִּכּוּרָה אִוְּתָה נַפְשִׁי: \n", | 9.9. "When murderers multiplied, the [ceremony of] breaking a heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yoha ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves [turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14). When Yose ben Yoezer of Zeredah and Yose ben Yoha of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster [of grapes] to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men” (Micah 7:1-2).", |
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10. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •simeon the righteous of the alexander legend, simeon the righteous mentioned in abot •simeon the righteous of the alexander legend, simeon the righteous of the caligula legend Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70| 69a. וסיפא איצטריכא ליה פושטין ומקפלין ומניחין תחת ראשיהם,פושטין ומקפלין ומניחין אותן תחת ראשיהן שמעת מינה בגדי כהונה ניתנו ליהנות בהן אמר רב פפא לא תימא תחת ראשיהן אלא אימא כנגד ראשיהן אמר רב משרשיא שמעת מינה תפילין מן הצד שפיר דמי,הכי נמי מסתברא דכנגד ראשיהן דאי סלקא דעתך תחת ראשיהן ותיפוק לי משום כלאים דהא איכא אבנט ונהי נמי דניתנו ליהנות בהן הא מתהני מכלאים,הניחא למ"ד אבנטו של כהן גדול (בשאר ימות השנה) זה הוא אבנטו של כהן הדיוט אלא למאן דאמר אבנטו של כ"ג לא זה הוא אבנטו של כהן הדיוט מאי איכא למימר,וכי תימא כלאים בלבישה והעלאה הוא דאסור בהצעה שרי והתניא (ויקרא יט, יט) לא יעלה עליך אבל אתה מותר להציעו תחתיך אבל אמרו חכמים אסור לעשות כן שמא תיכרך נימא אחת על בשרו,וכ"ת דמפסיק ליה מידי ביני ביני והאמר ר"ש בן פזי אמר ר' יהושע בן לוי אמר רבי משום קהלא קדישא שבירושלים אפי' עשר מצעות זו על גב זו וכלאים תחתיהן אסור לישן עליהן אלא לאו שמע מינה כנגד ראשיהן שמע מינה,רב אשי אמר לעולם תחת ראשיהן והא קא מתהני מכלאים בגדי כהונה קשין הן כי הא דאמר רב הונא בריה דר' יהושע האי נמטא גמדא דנרש שריא,ת"ש בגדי כהונה היוצא בהן למדינה אסור ובמקדש בין בשעת עבודה בין שלא בשעת עבודה מותר מפני שבגדי כהונה ניתנו ליהנות בהן ש"מ,ובמדינה לא והתניא בעשרים וחמשה [בטבת] יום הר גרזים [הוא] דלא למספד,יום שבקשו כותיים את בית אלהינו מאלכסנדרוס מוקדון להחריבו ונתנו להם באו והודיעו את שמעון הצדיק מה עשה לבש בגדי כהונה ונתעטף בבגדי כהונה ומיקירי ישראל עמו ואבוקות של אור בידיהן וכל הלילה הללו הולכים מצד זה והללו הולכים מצד זה עד שעלה עמוד השחר,כיון שעלה עמוד השחר אמר להם מי הללו אמרו לו יהודים שמרדו בך כיון שהגיע לאנטיפטרס זרחה חמה ופגעו זה בזה כיון שראה לשמעון הצדיק ירד ממרכבתו והשתחוה לפניו אמרו לו מלך גדול כמותך ישתחוה ליהודי זה אמר להם דמות דיוקנו של זה מנצחת לפני בבית מלחמתי,אמר להם למה באתם אמרו אפשר בית שמתפללים בו עליך ועל מלכותך שלא תחרב יתעוך עובדי כוכבים להחריבו אמר להם מי הללו אמרו לו כותיים הללו שעומדים לפניך אמר להם הרי הם מסורין בידיכם,מיד נקבום בעקביהם ותלאום בזנבי סוסיהם והיו מגררין אותן על הקוצים ועל הברקנים עד שהגיעו להר גרזים כיון שהגיעו להר גריזים חרשוהו וזרעוהו כרשינין כדרך שבקשו לעשות לבית אלהינו ואותו היום עשאוהו יו"ט,אי בעית אימא ראויין לבגדי כהונה ואי בעית אימא (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך,חזן הכנסת נוטל ספר תורה ש"מ חולקין כבוד לתלמיד במקום הרב אמר אביי כולה משום כבודו דכ"ג היא,וכהן גדול עומד מכלל שהוא יושב והא אנן תנן | 69a. That mishna’s teaching highlighting the prohibition to sleep in priestly vestments b is needed for the latter clause /b of that mishna, which states: b They remove /b their priestly vestments b and fold them and place them under their heads. /b Since they are allowed to sleep on them, it must be emphasized that they may not sleep while wearing them.,The Gemara considers resolving the dilemma from the latter clause: b They remove /b their priestly vestments b and fold them and place them under their heads. /b The Gemara suggests: b Learn from this /b that b it is permitted to derive benefit from priestly vestments. Rav Pappa said: Do not say /b that the mishna means they may actually place the vestments b under their heads /b as a pillow; b rather, say /b that the mishna permits the vestments to be placed only b next to their heads. Rav Mesharshiyya said: /b Given this understanding of that mishna, one can b learn from here /b that one who places b phylacteries to the side /b of his head when he sleeps has done b well; /b there is no concern that he will turn over in his sleep and lie upon them., b So too, it is reasonable /b to say b that /b the mishna permits the vestments to be placed only b next to their heads /b and not under their heads; b as, if it could enter your mind /b to say that the mishna permits the vestments to be placed b under their heads, and I would derive /b that it is prohibited b due to /b the fact the priestly vestments contain a forbidden mixture of b diverse kinds, as /b among them b there is /b the b belt, /b which is woven from a mixture of wool and linen. b And even if /b it is assumed b that it is permitted to derive benefit from /b priestly vestments, it would still be prohibited to lie upon them because by doing so the priests would be b deriving benefit from /b a garment made of b diverse kinds. /b ,The Gemara elaborates on the preceding argument: If one claims that the mishna permits priests to sleep upon their vestments, b it works out well according to the one who said: The belt of the High Priest /b worn on Yom Kippur, which does not contain diverse kinds, b is the same as the belt of a common priest. /b According to this view, the common priest’s belt does not contain diverse kinds, and therefore it may be permitted for a priest to sleep upon it. b However, according to the one who said /b that b the High Priest’s belt /b on Yom Kippur b is not the same as the belt of a common priest, /b and that the belt of the common priest is made of diverse kinds, b what is there to say? /b How could the mishna possibly permit priests to sleep upon their vestments?, b And if you say /b that with regard to the prohibition of b diverse kinds /b only b wearing /b or b placing /b the garment b upon oneself is prohibited, but spreading them out /b and lying upon them on b is permitted, /b and as such it should be permitted for the priests to sleep upon their vestments, this is incorrect. As, b wasn’t it taught /b in a i baraita /i that the verse states: b “Neither shall there come upon you /b a garment of diverse kinds”(Leviticus 19:19), which implies: b But you are permitted to spread it beneath you /b to lie upon. This is true according to Torah law, b but the Sages said: It is prohibited to do so, lest a fiber wrap upon his flesh, /b which would lead to the transgression of the Torah prohibition., b And if you say /b that a priest could still avoid the prohibition of diverse kinds by b placing a separation between /b himself and the belt containing diverse kinds, b didn’t Rabbi Shimon ben Pazi say /b that b Rabbi Yehoshua ben Levi said /b that b Rabbi /b Yehuda HaNasi b said in the name of the holy community in Jerusalem: Even /b if there are b ten mattresses /b piled b one atop the other and /b a garment of b diverse kinds /b is placed b underneath them /b all, b it is prohibited to sleep upon them? /b This is because the rabbinic decree is applied equally to all cases irrespective of whether the original concern exists. Therefore, there can be no way for the priests to sleep upon the vestments without transgressing the prohibition of diverse kinds. b Rather, /b must one b not conclude from /b the preceding discussion that the mishna permits the vestments to be placed only b next to their heads? /b The Gemara concludes: b Learn from it /b that this is indeed so., b Rav Ashi said: Actually, /b the mishna may be understood as permitting the vestments to be placed b under their heads. /b One should not object that by doing so the priests would be b deriving benefit from /b a garment made of b diverse kinds /b because b priestly vestments, /b and specifically the belt, b are stiff, /b and therefore the prohibition of diverse kinds does not apply to them. This is b in accordance with that /b which b Rav Huna, son of Rabbi Yehoshua, said: This stiff felt [ i namta /i ], /b made of diverse kinds, that is produced b in /b the city of b Neresh, is permitted, /b since a stiff object does not wrap around the body to provide warmth, and therefore the person wearing is not considered to have derived benefit from it.,Since the mishna’s intention is uncertain, it cannot provide a clear proof for the dilemma of whether it is permitted to derive benefit from priestly vestments. The Gemara therefore suggests another proof: b Come /b and b hear /b an explicit i baraita /i concerning this issue: With regard to b priestly vestments, it is prohibited to go out to the country, /b i.e., outside the Temple, while b wearing them, but in the Temple it is permitted /b for the priests to wear them, b whether during the /b Temple b service or not during the service, due to /b the fact b that it is permitted to derive benefit from priestly vestments. Learn from this /b that it is indeed permitted.,§ The i baraita /i taught that the priestly vestments may not be worn outside the Temple. The Gemara challenges this: Is it really b not /b permitted to wear priestly vestments b in the country? Wasn’t it taught /b in another i baraita /i , in i Megillat Ta’anit /i : b The twenty-fifth of Tevet /b is known as b the day of Mount Gerizim, /b which was established as a joyful day, and therefore b eulogizing /b is b not /b permitted.,What occurred on that date? It was on that b day that the Samaritans [ i kutim /i ] requested the House of our Lord from Alexander the Macedonian in order to destroy it, and he gave it to them, /b i.e., he gave them permission to destroy it. People b came and informed /b the High Priest, b Shimon HaTzaddik, /b of what had transpired. b What did he do? He donned the priestly vestments and wrapped himself in the priestly vestments. And the nobles of the Jewish People /b were b with him, /b with b torches of fire in their hands. And all that night, these, /b the representatives of the Jewish people, b approached from this side, and those, /b the armies of Alexander and the Samaritans, b approached from that side, until dawn, /b when they finally saw one another., b When dawn arrived, /b Alexander b said to /b the Samaritans: b Who are these /b people coming to meet us? b They said to him: /b These are the b Jews who rebelled against you. When he reached Antipatris, the sun shone and /b the two camps b met each other. When /b Alexander b saw Shimon HaTzaddik, he descended from his chariot and bowed before him. /b His escorts b said to him: /b Should b an important king such as you bow to this Jew? /b He b said to them: /b I do so because b the image of this man’s face is victorious before me on my battlefields, /b i.e., when I fight I see his image going before me as a sign of victory, and therefore I know that he has supreme sanctity., b He said /b to the representatives of the Jewish people: b Why have you come? They said /b to him: b Is it possible that /b the Temple, the b house in which we pray for you and for your kingdom not to be destroyed, gentiles will /b try to b mislead you into destroying it, /b and we would remain silent and not tell you? b He said to them: Who are these /b people who want to destroy it? The Jews b said to him: /b They are b these Samaritans who stand before you. He said to them: /b If so, b they are delivered into your hands /b to deal with them as you please., b Immediately, they stabbed /b the Samaritans b in their heels and hung them from their horses’ tails and continued to drag them over the thorns and thistles until they reached Mount Gerizim. When they arrived at Mount Gerizim, /b where the Samaritans had their temple, b they plowed it over and seeded /b the area b with leeks, /b a symbol of total destruction. This was b just as they had sought to do to the House of our Lord. And they made that day a festival /b to celebrate the salvation of the Temple and the defeat of the Samaritans.,It is apparent from the i baraita /i that Shimon HaTzaddik wore the priestly vestments even outside the Temple. This would seem to be in contravention of the ruling of the other i baraita /i prohibiting this. The Gemara resolves the contradiction: b If you wish, say /b Shimon HaTzaddik did not wear a set of genuine, sanctified priestly vestments; rather, he wore garments that were b fitting to be priestly vestments /b in that they were made of the same material and design. b And if you wish, say /b instead that he indeed wore a set of genuine priestly vestments, but in times of great need, such as when one seeks to prevent the destruction of the Temple, it is permitted to violate the i halakha /i , as indicated by the verse: b “It is time to act for the Lord, they have nullified your Torah” /b (Psalms 119:126).,§ It was taught in the mishna: b The synagogue attendant takes a Torah scroll /b and gives it to the head of the synagogue, who gives it to the deputy High Priest, who gives it to the High Priest. The Gemara suggests: b Learn from here /b that b honor may be given to a student in the presence of the teacher. /b Although the High Priest is considered everyone’s teacher and master, honor was nevertheless extended to other individuals without fear of impugning the High Priest’s honor. b Abaye said: /b A proof may not be adduced from here because b the entire /b process b is for the honor of the High Priest. /b The passing of the Torah scroll to people of increasing importance demonstrates that the High Priest is considered the most important of all those present.,§ It was further taught in the mishna: b The High Priest stands /b and receives the scroll from the Deputy. b By inference, /b until that point b he /b had been b sitting. But didn’t we learn /b in a mishna: |
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| 11. Megillat Ta‘Anit (Scroll of Fasting), Scroll, None Tagged with subjects: •simeon the righteous of the alexander legend, simeon the righteous mentioned in abot •simeon the righteous of the alexander legend, simeon the righteous of the caligula legend Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 |
| 12. Megillat Ta‘Anit (Scroll of Fasting), Scholion O, None Tagged with subjects: •nan Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 |
| 13. Megillat Ta‘Anit (Scroll of Fasting), Scholion P, None Tagged with subjects: •nan Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 70 |
